Redheads Saturday, Jun 28 2008 

Miss Yuffie posted some pictures and asked some questions, particularly about this charming picture.

A topic of interest has been brewing inside myself, and I’m sure, many other of the younger Aristasians. Could there possibly be a red headed point of mind? One that escapes being either Blonde or Brunette? Am I the only one who has been inquiring this? Surely not, I’ve seen an article on this, correct?

Then, what is the general Aristasian opinion? Blonde and Brunette?

Princess Mushroom answered:

Quelles dessins adorables!

The “redhead question” has often been discussed. As is often the case with things Aristasian, one needs to consider the question under two aspects: Aristasia in Telluria and Aristasia Pura.

1: Aristasia Pura: There are two biological sexes, chelana and melini , commonly termed “blonde” and “brunette” because hair-colour is a secondary sexual characteristic, and chelani, even from darker-skinned Estrenne races, are always fair-haired, while melini are always dark haired.

There is no third sex. Girls with dark fox-red hair are melin, girls with pale coppery hair are chelan. Red hair is occasionally associated with hormonal imbalance that can make for traces of opposite-sex characteristics, but there is still no question that a girl is one sex or the other.

2 : Aristasia-in-Telluria: hair colour has absolutely no bearing on whether one is blonde or brunette. Most Aristasian blondes I know in physical life are actually raven-blondes.

Girls are still either blonde or brunette. Where a girl has characteristics in both sexes, she may, and often does, have a persona (or more than one) in each sex. Personae are regarded as separate individuals, and to a surprising extent often are.

Most girls are purely one sex and have all personae (if more than one) in that sex. They are called “plenary blondes” or “plenary brunettes”.

Girls who have personae in both sexes are called “ambis”. Most ambis actually turn out over time to be predominantly one sex or the other. There are a few truly ambiguous ambis, but they are in actuality very few.

Other considerations we may mention here:

3 : Aristasia-in-Virtualia : Avatars, whether full 3D moving ones as in Second Life grid or little pictures as here, should have hair-colour consonant with sex, as in Aristasia-in-Virtualia, our characters are true intemporphs. Ambis can of course have an extra avvie in the other sex with a different name and persona.

4: Pictures like the charming ones here are not usually drawn by Aristasians, and so hair-colour may not match sex. The picture above [which Miss Yuffie described as depicting “a blonde dressed as a brunette”] does look like a blonde to me, but hair-colour is not decisive.

When we use such pictures on our sites and such, we do try to keep the blondes fair and the brunettes dark, as we are trying to build an Intemorphic Virtuality. Quite correctly, faced with a picture like the one above, one would use a “cover story” like “this is a blonde dressed as a brunette” – which in this case does look very likely!

Also see: Signs of the Angels: The Intemorphic Sexes


Cradle of Tellurian Civilization? Friday, May 23 2008 

Artistic representation of Catal HoyukSome people say Asia Minor, where the West is closest to the East, is the true cradle of civilization. The remains of the earliest pre-patriarchal cities were discovered in Asia Minor. Çatal Höyük (pictured left) is the most famous. Troy, which was thoroughly patriarchal, had the support of the Amazoni – the last gasp of Tellurian feminine civilization – against the super-patriarchal Greeks. Penthesilea, the Amazon Queen, was slain at Troy by Achilles at a time when the era of patriarchy was becoming firmly established. It had not always been so. In earlier and more glorious centuries the Amazoni had stormed and taken Athens itself.

Raya Chancandre Aquitaine comments:
The Near East is sometimes called the Cradle of Civilization, referring once to the early patriarchal Empires, and now that archaeologists know a little more, and rather grudgingly, to the feminine-centred city-states that are known to predate them in the same area.

However, traditional science tells us that:

a) Humanity is far older than the ten or so millennia involved in all this

b) Humanity has been in a state of decline since the beginning.

So even the earlier feminine-centred city states uncovered in Asia Minor go back no further than the late Age of Bronze, and still belong to the final fifth of the current World-Cycle. The Ages of Gold and Silver still lie far in the past and occupy a time far longer than the ages of Bronze and Iron (the current Age) put together.

How then can we accept these earliest known – but still relatively recent in terms of the entire Cycle – cities as the Cradle of Civilization?

In terms of materialistic science, we know very little of humanity before the Age of Bronze. We have enough evidence to make clear that these societies were feminine-centred and Deanic. They have left little other evidence of their culture, which allows the “evolutionist” school (which is really a “progressist” school, since serious Darwinism cannot allow of biological evolution over these comparatively short time-periods) to declare that these peoples were “primitive” and to compare them to modern tribal societies – which are, in fact, not “primitive” but decadent.

What we know from Traditional science is firstly that our ancestresses were our superiors and secondly that they were less “consolidated” – less material. They saw things and beings we do not see (as the old tales make clear) and it is very likely that their main constructions were not on the material plane.

We know that there have been prohibitions, at various stages of Tellurian history, on developments that ritually enacted the descent into matter. Later, each of these prohibitions were lifted as the descent became inevitable and the arts in question were “released” to progressively consolidated ages as part of the necessary process of adaptation to the consolidating tendency of the Cycle.

Some of these prohibitions were:

Upon building in stone

Then upon building in hewn stone (even after this was lifted, some sacred edifices must still be of unhewn stone).

Upon the use of metals

Then upon the use of iron, the most consolidated of the metals, and the one belonging to Sai Vikhe, and being, in Telluria, ritually associated with the patriarchal order.

The word civilization, from civitas: city, means specifically city-culture. In late-Telluria it tends to be used as a term for culture in the absolute since non-city cultures are derogated.

The Sacred City is an important Bronze- and Iron-Age concept and it may well go back further. However, not all cultures are city-based. My personal belief is that there have always been city-based cultures (or something equivalent to them), but that their material element has become progressively greater (or, going backwards, progressively less).

Before building in stone became permissible, cities would have been of wood, and will have left no traces for the archaeologist – though statues of stone were made at that time and do remain. In the earliest times – in the Golden Age – they may well have had no physical support at all; maid’s contact with the material realm being peripheral at most and her real life taking place in realms to which modern humanity has all but lost access.

The feminine-centred cities known to archaeology are called “neolithic” or “new stone age” which conjures in the lay mind pictures of primitive brutality. In actuality, cities such as Hacilar in Asia Minor some eight millennia ago, where the statue of Dea is seen everywhere, had two-story buildings constructed around a central courtyard with balconies overlooking the courtyards and hearths upstairs and down.

Nonetheless, the term “new stone age” does have a meaning, since this was the age when building in hewn stone was permitted but the use of metals was still restricted.

So the term “cradle of civilization”, if taken in the very limited sense “cradle of lithoidal civilization”, could perhaps be accurate.

If it is intended to mean that earlier cultures were not civilizations in the strictest sense, it is almost undoubtedly wrong. If it is intended to imply that those earlier cultures were “uncivilized” in the modern understanding of the term, or even “less civilized”, or even “not more civilized”, then it is completely erroneous.

“The cradle of the lesser civilization of the current world-era” is something of a mouthful. But it is much nearer to the truth.

Government in Aristasia Wednesday, May 14 2008 

The Lonely LifeThe rulers of the Aristasian nations are their respective Queens who are advised by non-elected advisors, somewhat the equivalent of senior civil servants – that is professional managers of State who help the Queen to do what she wants to do.

The job of the Queen, as titular and political Head of State, is essentially to facilitate the Dance of the Cosmos as it is reflected in the microcosm of her nation – not to change the steps, either according to her own ideas or to the latest fashions. Obviously certain changes must sometimes be made in adaptation to changing conditions, but these are rarely controversial and always tactful. It is the essence of the State to be literally stately. That is what Princesses are trained for from the earliest age.

There are parliaments in most nations, but these are of much less importance than in Telluria. They debate certain subjects and make formal recommendations to the Queen which are usually acted upon, though this is entirely at the Royal discretion. Again these recommendations are rarely controversial.

Most parliaments do not have general elections, but a representative is elected when required, that is, when one resigns or dies. In many cases, though, a representative will serve for a certain limited period such as five years, but it is not usual that all places should be elected at once. The limitation is more because the duty of service is seen as one that should have some term than to limit the power of a member or faction. Though some keen parliamentarians stand for re-election again and again. The job is not too arduous as most parliaments convene only a few times a year.

“Modernism” in Aristasia Thursday, May 1 2008 

One of the fundamental differences between Aristasia and Telluria — even when regarded as parallel worlds — is that the rationalist revolution of the 17th Century (miscalled the “Enlightenment”), which has shaped modern Tellurian thought and culture, did not take place in Aristasia. Aristasian science fiction, such as The Princess and the Captain explores a world in which technics have developed to a high degree, but are seen as an extension of the traditional metaphysical outlook, and are not the result of a revolutionary rationalism.

Even the Classical Aberration of Greece and Rome, with its republicanism, individualism and proto-rationalism, has no equivalent in Aristasia. In Telluria, this aberration was consciously revived at the time of the Renaissance (literally a “rebirth” of the Classical spirit). In Aristasia the traditional view of the world (as upheld by Plato in Telluria against the spirit of his time) continued unbroken.

In Westrenne Aristasia, a spirit of individualism and a weakening of tradition has certainly manifested itself in recent centuries. However the Westrennes have never regarded this as a “progress” or “advance”, and have never adopted an attitude of superiority and condescension toward the ancient world or the East. On the contrary, they regard their own “modernism” as a decline from the highest standard and as somewhat regrettable, while at the same time acknowledging that it has made their particular culture possible.

The fact that the most advanced technics in the West have come out of Novaria — the Western nation most closely adhering to the traditional thought of the East — seems like a paradox only to non-Aristasians. To the Aristasian mind, the strong connexion of Novaria with the wellsprings of traditional intellectuality is precisely the reason for its successful adaptation of that intellectuality to the forms and possibilities of the Iron Age.

Again and again one must remind oneself that in Aristasia technics are not associated with a revolutionary ideology as they are in Telluria, but on the contrary, are seen as the latest application of traditional Intelligence.

The Three Aristasian Refuges Tuesday, Apr 29 2008 

Miss Sakura tells her thoughts:

In the Aethyr I was thinking of the Three Great Refuges of Buddhism: the Acts by which one becomes a Buddhist. These are:

I take Refuge in the Buddha

I take Refuge in the Dharma

I take Refuge in the Sangha

Now we must understand that “Buddha” means the supreme Spirit; the Atma.

The Dharma is the “Wonderful Law”.

The Sangha is the Buddhist community or congregation.

What I felt I was told was that the process of becoming an Aristasian is a precise parallel to this. We too take the Three Great Refuges:

I take Refuge in Dea

I take Refuge in the Thamë

I take Refuge in the Motherland

We must understand that:

Dea is the supreme Spirit, the Atma, and the Mother of every soul.

The Thamë is the Golden Order, the Wonderful Law which governs the stars, the Empire and our own hearts.

The Motherland is the true Home of every Aristasian. By the care and direction of our Puran mistresses we live, as part of the great Familia of the Celestial Empire, which is seen as a saving community. By extension we also take refuge in the sisterhood of Aristasians in Telluria, who are the legitimate and adopted continuation of the Familia in this world.

What I felt that I was being told was that the taking of these three Refuges was the way a Tellurian becomes an Aristasian.

I humbly pass this forward to my Elders for their wise consideration.

Timeless Motherhood Monday, Apr 14 2008 

Miss Suzanna wondered about Motherhood:
To me, motherliness and motherhood are prime qualities of femininity. [In our discussions it seems to be] a glamorous, powerful, exciting sort of femininity which is in view, and throughout the Aristasia website, I see this also portrayed. So I wonder about mothers, who, in their selfless service to their children, may not always have time to appear well-turned out, but to my mind become beautiful in other ways. What do you think, dear Ladies?

Miss Sushuri Novaryana replied:
You are absolutely right, Miss Suzanna. Motherhood is one of the most important aspects of femininity, and one of the most fundamental Archetypes. God Herself is the first of all Mothers.

Up to and including the 1950s, mothers made time to be well-turned-out (not necessarily fashion plates, but neat and smart); certainly whenever they left the house. They did this because they saw it as a fundamental aspect of motherhood.

A mother represents the most precious and fundamental Archetype we have, and embodying that Archetype properly is as vital to a child’s psychic health as feeding her is to her physical health. For a child to grow up (to take an extreme example) applying the sacred word “Mother” to someone in torn jeans with tattoos and a ring through her lip does untold damage. It is the spiritual equivalent of malnutrition – if not of food-poisoning.

In a recently published test, children who were shown pictures of various bongo couples with a few 1950s-style couples included, and asked to pick out “mummy and daddy” almost invariably picked the 1950s-style couples regardless of what their own parents looked like.

This tells us two things:

1. That the archetypes of real parents are alive in the hearts of small children, however starved they may be. They know what parents ought to look like, even if they have never seen an example in their own poor little lives.

2: That however untraditional the 1950s may have been they are still on the right side of that radical break known as the Eclipse. In 1950s parents (and those who are still traditional enough to look much like them) one can still recognise the fundamental and timeless reality.

Vehicles of Transformation Monday, Apr 7 2008 

Miss Barbara asserts:
I do believe that a bongo could be transformed into an Aristasian just by sitting in a real car, if she were intelligent enough to know what real means. A Trentish automobile, black or maroon, is a little universe, a microcosm of the culture that produces it. It is luxurious, glamorous, sophisticated, elegant, comfortable, and dignified because Trent is all of those things.

But a recovering Pit-maiden needn’t wait until she can find a real automobile to experience her epiphany. She can have a similar experience with almost anything from the real world, for everything is a little universe and a microcosm of the larger world from which it comes. If she were to watch one real movie with the knowledge that it was real (and with the conviction that everything in the Pit is truly obsolete), or wear one pair of silky, seamed, sheer stockings, or listen to one wireless program, she would wake from a slumber and begin to allow the fire of Realness and Truth to catch in her heart; she would stop collaborating with the Pit, not because somebody has told her to stop but because she sees it all for what it is: obsolete and shoddy, trivial and banal.

She would begin to walk with dignity and take pride in the right things and never feel self-satisfied with shabby behavior or dress. She would rise above the mire below and happily join her sisters up above the Pit, who are like an angelic chorus flying above the mindless world below. I know she would do and think all of these things, for, you see, I have just described myself to you in this little story.

The Problem with Aristasia Monday, Mar 17 2008 

Dessie Octavia Vargas wrote:
The problem with Aristasia is that we have to leave it! Those of us who are not fortunate enough to have seceded and live in Aristasia full-time, that is.

I have been a “part-time Aristasian” for nine years now, and it’s becoming quite maddening. I always preferred up-to-date movies and clothes and other things, but it was merely a preference until I discovered Aristasia. Aristasia influenced me to actively seek out up-to-date things instead of merely enjoy them when I happened upon them. I bought up-to-date magazines, acquired a lot of the Kadorian and Quirrie ads Coca-Cola has reproduced on refrigerator magnets and coffee mugs and postcards, and while I did not give up post-Eclipse movies and books entirely, an increasingly large proportion of my viewing and reading have become up-to-date. (I didn’t watch television in the first place, so that wasn’t a factor.)

The result of these years of cultivating my taste for Real things is that now I have become almost unbearably sensitized to the Pit. Movies and statements and things that wouldn’t have bothered me before are now like Chinese water torture. I’m especially conscious of this right now because I just visited some relatives and of course they had newspapers around and the television on, two abominations which have long since been banished from my own hestia. Before my personal racination began these things would have been merely dreary or dull, but now accidentally reading one line in a newspaper while I am passing the scrambled eggs can make me depressed for an entire day, and did.

And it isn’t merely that bongo things are ugly, though most of them are. (Not quite all; bongos are still human beings, hard as they try to forget it, and they can’t help occasionally doing something right.) It isn’t merely the immorality, because they’re not always being immoral; a bongo commercial I saw this week exhorting youngsters not to use dangerous substances struck me as being every bit as dangerous to those youngsters as the substances themselves. It’s the fundamental wrong-headedness that underlies all of it. It seems that everything in the Pit, even things that have a degree of soundness in them, is covered in a layer of slime. Sometimes it is only a thin layer, but it is always there. Miss Ayn Rand, a sagette I disagree with on many things but must nonetheless admire for her genius, once described the evil she saw as “not Satan with a sword, but a corner lout sipping a Coca-Cola”, and another time she said, “Not fire and brimstone, but goo.” I couldn’t have put it better myself, so I won’t try.

I just ordered a kinnie-shiny of up-to-date television commercials and one of up-to-date newsreels. I already have some of Real cartoons, and I’ve long thought it would be lovely to have a cartoon and a newsreel before the movie when I go to the Magic Cinema. I can imagine the expression on the faces of my unseceded friends who know my tastes when they learn that I intend to interrupt my viewing to watch up-to-date commercials! But I know that it is only going to make me even more frustrated with the so-called world that I have to live in.

On Sentimental Religious Art Tuesday, Mar 11 2008 

Miss Annya Miralene wrote:

In many Catholic religious pictures and statues, as well as many modern Hindu pictures, we see a sentimentality that is absent from earlier iconographic works. These have been criticised as “sentimental” both by traditionalists who deplore their lack of intellectual content and by modern “realistic” rationalists who dislike “prettiness” and prefer the dark and stark as part of their inverted aesthetic. Once again we see the Law of Tamasic Inversion — both the Sattwic and the Tamasic mentality attack Rajasic sentimentality, one from above and the other from below.

Now clearly the traditionalists are right and the modernists are wrong. But what we must reply to the traditionalists is simply that this is the latter end of Kali Yuga. The majority of people are ruled by sentiments and it is important to direct those sentiments upward rather than downward.

To say that sentimental religious pictures are devoid of intellectuality is true on one level. But one must also remember that it is intellectuality that discriminates, intellectuality that decides whether to direct our sentimentality toward images of Dea or (as almost every modern women’s magazine seems to do) toward images of sexuality and impure thoughts.

In my view, as a modern, sentimental person, I find sentimental religious art attractive. I like to see pictures of my loving Mother looking sweet and beautiful. I have on my shrine a very pretty picture of Sri Lakshmi that even has little bits of glitter. I also have more traditional icons. I understand that some people genuinely do not like the more sentimental pictures for reasons that are traditional or artistic rather than modernist and cynical. They have more sophisticated tastes than I have. That is quite all right.

What should be remembered is that such sentimental images, for those who do appreciate them, serve only good purposes. They are there to direct the heart upwards, toward Dea. In short, they are Good.

Life Theatre Friday, Mar 7 2008 

Life Theatre is the key to much of what happens in Aristasia. Life Theatre, as the name implies, means acting out roles – not for the benefit of an audience but as part of our own lives. In Life Theatre we explore the different people we could be in Aristasia. The same girl may play a blonde and a brunette, a schoolmistress and a schoolgirl, an eastern noblemaid full of ancient dignity and courtesy and a Vintesse Jazz Baby or Quirinelle Jive Bunny.

Life Theatre helps us both to realise our own inner possibilities and populate Aristasia with many different characters. Personae are not merely the products of casual roleplay. Some may be adopted merely for a single appearance, but others may take on a life of their own, becoming characters in their own right.

The Aristasian novel Children of the Void is the locus classicus for Life Theatre. In this book there are some 22 characters but only seven physical bodies. The whole action of the book consists of the interplay between these characters.

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